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O Muslims! Keep Away From the Disuniters! O you powerful Muslims! Beware! Know yourselves and let the world know you. Cast aside the sectarian and regional disputes, which have been created by the World devouring powers and their corrupt agents for the purpose of plundering you and treading upon your human and Islamic honour You are to cast away, in accordance with the judgement of Allah, the Most High, and the Glorious Qur'an, the disuniters, such as the mercenary akhunds and the nationalists who know nothing of Islam and of the interests of the Muslims. The harms of these people to Islam are no less than those of the world devourers. They show Islam upside down and pave the way for the plunderers. May Allah (swt), the Most High, deliver Islam and the Muslim countries from the evil of the world devourers and their affiliated and connected agents. On the Birth anniversary of Prophet Muhammad (pbuh) is the central point of unity of whole humanity and the Islamic World that is why Universal Hafta Wahdat-o-Akhuwwat is being observed throughout the world on the call of grand religious scholars. The processions of Milad-un-Nabi, Azadari, and Universal Hafta Wahdat-o-Akhuwwat are the practical demonstrations of Islam‟s fanfare because Nana Muhammad‟s (pbuh) job was to disseminate the religion while grandson Hussain (a) was responsible for saving the same. They resolved that all schools of thought would thwart every conspiracy and mischief of enemies of the religion and Shariat through their mutual unity and brotherhood and would keep the flag of Nabi (pbuh) flutter high. The observing Milad-e-Mustafa (pbuh) is worship and practical display of Islam‟s fanfare.

H a f t a - e - w a h d a t ( w e e k o f u n i t y )

9th January- Majlis Shahadat Imam Hassan Askari (a)

11th January– Jashn-e– Eid-e-Zehra Speaker: Molana Safi Haidar

18th January– Jashn-e-Milad 17th Rabi‟ul Awwal @ 7:30

Speaker: Molana Syed Hassan Mujtaba

27th January– Majlis-e-Aza Wafat Abu Talib @ 7:30

Speaker: Molana Syed Hassan Mujtaba

For Further Information Call :

Tele Message: (403) 235-1212 OR

visit: www.hussainicalgary.com

EVENT S AT A GLAN C E

M e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n t

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Al-Hujjat (atfs) Vol.2 - Issue No 3 - Rabi' al-Awwal -1435/January –February-2014

In t h i s i s sue :

In the Name of Allah, The Most Gracious, The Most Merciful

Salaam-un-Alykum, Firstly, I would like to thank Allah (swt) for the ability and the resources to execute the programmes (Majalis) that took place at the Hussainia during the months of Muharram & Safar. Thank you to our amazing volunteers who have put their time, energy and passion into making them a success. Only Allah (swt) can reward them for their hard work and humble services. I would also like to thank all the momineen that recited during these 2 months of mourning. Indeed, Bibi Zahra (a) will accept their condolences and grant them a grand reward in the Akhirah. As you all know, we are in the blessed month of Rabi‟ al-Awwal. This auspicious month holds the birth anni-versary of Prophet Muhammad (pbuh) & our 6th Imam Jaffar Sadiq (a). Let us all build a bond of brotherhood and strengthen our relationships with one another. We should take full advantage of the Week of Unity (9th-17th Rabi' al-Awwal ) in practical life to join hands with our Muslim brothers (of different sects) to expose & condemn the terrorism spread on the name of Islam by Takfiri group on the behest of enemies of humanity. We Pray to Allah (swt) to keep the Muslim ummah united so that the message of Prophet Muhammad (pbuh) & his Ahlul Bayt (a) is spread successfully. May Allah (swt), bless us all with the best in this world and in the Akhirah. Ameen. With salaams and duas, Riyaz Khawaja

Hazrat Prophet Muhammad 2

Eid-e-Zehra/ The Concept of "al-Qur'an an-Natiq

3

Imam Jafar As-Sadiq's (a) contribution to the sciences

4/5/6

The Life and Times of Shaykh Murtada Ansari

7/8

A Little About Bahlool 8

The (Various) Levels of Perfection in Iman

9

Community Corner `10

Why Hijab? 11

Hazrat Abuzar Ghaffari :True Follower of Prophet (pbuh)

12

Advertisements 13/14

Calendar & Namaz Timings 15

Ayat of the Month 16

Name: Muhammed ibn Abdullah

Titles: Al-Mustafa, Al-Amin, Ar-Rasool

Kuniya: Abul Qasim

Birthdate: Friday, 17th of Rabi' al-Awwal , 52 B.H. in Mecca

Father: Abdullah ibn-e Abdul Muttalib (a)

Mother: Amina bint-e Wahab (a)

Wafat: At the age of 63 on Monday, 28th Safar, 11 A.H

Buried: His house adjoining the Masjid

Muhammad (pbuh) opened his eyes to the world on the 17th of Rabi' al-Awwal of the 53rd year before the Hijrah (570 A.D.). His father, 'Abdullah, was from the family of Hazrat Isma'il, and had died before he could see his son. His mother was one of the most pious women of that time. Muhammad (pbuh) was entrusted to a virtuous woman called Halimah, who suckled him and nursed him. One day, Muhammad (pbuh), who had not yet reached the age of four years, asked Halimah if he could go into the desert with the other boys... Halimah said: "I bathed Muhammad (pbuh) an anointed his hair with oil. I put collyrium on his eyes and hung a Yemenite stone on a string and put it round his neck so that no harm could come to him from the spirits of the desert. But Muhammad (pbuh) tore the stone from his neck and said, 'Don't worry about me. My God is taking care of me!"' So we see that from childhood he was the object of God's favour and grace, and was always guided by Divine power and help in works that were in their right time and place. Muhammad's behaviour and speech in childhood were such that everyone's attention was attracted. In his youth, also, he was far from that which tainted those people in his environment. He took no part in their riotous poetry gatherings. He drank no wine, was an enemy of the idols; he was perfect in speech and act. Years before he became a prophet, the people called him 'al-Amin' (the trustworthy one). He had a pure mind and radiant intellect, and a godly and heavenly character. Every year for one month he went to the cave of Hira and was with God in His mysteries and in prayer. At the end of the month, before returning to his home, he went to the Ka'bah and made seven or more circumambulations. At the age of forty, while busy in worship in the cave of Hira, he was elevated to the station of Messengership. For three years the Prophet of Islam (pbuh) received no command to call people openly to Islam, and during that time only a few people had faith in Muhammad (pbuh). Among men, the first person who loved and followed him was Hazrat 'Ali (a), and among women, Khadijah (Tarikh at-Tabari, vol. I, p. 240 - 245. ). Then after three years he received the command to invite people openly to Islam, and he called his close family to be his guests; about forty of these people assembled together. The food which the Prophet (pbuh) had prepared was no more than enough to satisfy the appetite of one man, but by the power of God that little food filled everyone, and this was the cause of much amazement. Abu Lahab, without thinking what he was saying, cried out: "Muhammad is a magician!" That day the relatives dispersed before the Prophet could speak, so he called them again the next day. After they had partaken of the food and hospitality, he spoke: "O Sons of Abdul-Muttalib! No youth has brought to his people better than what I bring to you. I have brought you the best of this world and of the world of the resurrection. I have been commanded by Allah to call you to Him. Which of you will extend his help to me and become my brother, executor and successor?" Apart from 'Ali (a), no one answered. The Prophet placed his hand on 'Ali's shoulder and said: "This is my brother, executor and successor among you. Listen what he says and obey him!''(Tarikh at-Tabari, vol.v 3, p. 1171-1173). One day the Prophet (pbuh) went up on Mount Safa and called the people around him. He said: "If I told you that an enemy, was going to fall on you this morning or this evening, would you trust me?" All together they replied: "Yes ! " He said: "I warn you of a severe torment that is soon to fall on you." Out of fear that the speech of Muhammad (pbuh) would take effect in the hearts of those present, Abu Lahab broke the silence and said to him: "Did we assemble here just to listen to this nonsense?" The Prophet of Islam (pbuh) started his call with the slogan of tawhid and the worship of one God, and established tawhid as the basis of all other beliefs. He made known to men Allah, who is nearer to man than man himself; he abolished all forms of idol-worship, revolutionised the atmosphere of Mecca, and drew people to his religion. Meanwhile, the Quraysh (the most powerful tribe in Mecca, to which Muhammad (pbuh) belonged,, were becoming ill at ease with the progress he was making and tried hard to stop his preaching, even once trying to kill him; but with the help and protection of Allah and with His care and intercession all their tortures, persecutions and schemes were without effect and came to nothing. Day by day the call to Islam, and also the acceptance by people, spread, even to those who came from outside Mecca. People rose up with their souls in answer to this Divine invitation. In the eleventh year of the prophet hood, some people from Medina belonging to the Khazraj tribe came to Mecca to perform the ceremonies of Hajj. The Prophet invited them to Islam and they accepted, with this promise that when they went back to Medina they would call the people to Muhammad's religion. They went to Medina and spread around the invitation of the Prophet (pbuh). The next year twelve Medinese accepted the faith of the Prophet of Islam (pbuh) at 'Aqaba and resolved: not to associate any with Allah, not to steal, not to fornicate, not to indulge in infanticide, not to bring malicious accusations against anyone, not to disobey the Prophet in any thing which he indicated. Then the Prophet sent a man by the name of Mus'ab along with them to teach the Qur'an, and thus a large group in Medina pledged their faith in the Prophet.

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H a z r a t P r o p h e t M u h a m m a d H a z r a t P r o p h e t M u h a m m a d H a z r a t P r o p h e t M u h a m m a d p b u hp b u hp b u h

“9th of Rabi al-Awwal is the day of Eid. It is our greatest Eid and the Eid of our followers.” (As narrated to Ahmad ibn Is-haq al-Qummi by Imam Muhammad al-Hadi (a) With heavy hearts, we take this opportunity to bid farewell to the Martyrs of Karbala as the Ayyam-e-Aza come to an end. We will have to wait for another year to witness and experience maajlis, matam, Ashura, Arbaeen, mourning, and azadari at this scale. As we remove the black cloth from the walls, we salute the Martyrs of Karbala and declare that we are with you, we are with you, surely we are against your enemies. We will endeavour to perform your Ziyarat, and will endeavour to shed tears in your remembrance every Thursday night. Furthermore, we will strive to apply the principles you stood for in our daily lives; the foremost of which is dedication and loyalty to the Imam of the Time (atfs). Ahmad ibn Is-haq al-Qummi was a great companion of Imam Hassan al-Askari (a). On the 9th Rabi al-Awal, Muhammad Hamadani and Yahya Baghdadi came to visit him and were informed that Ahmad was busy performing Ghusl for that day. When they inquired what the Ghusl was about, they were told that Ahmad had heard from Imam Muhammad al-Hadi (a), who said: “9th of Rabi‟al-Awwal is the day of Eid. It is our greatest Eid and the Eid of our followers.” After performing his Ghusl Ahmad ibn Is‟haq said to the two visiting men: “I have performed Ghusl because today is the Eid of 9th Rabi al-Awwal. I visited Imam Hassan al-Askari (a) on this day and noticed that his ring was shinning. The people of his household wore new clothes and had applied perfume. When I asked the reason, Imam (a) said, „Today is 9th Rabi‟al-Awwal. It is the day of Eid for us and for our follower.” Narrators of history suggest four historic events which mark the day of 9th Rabi al-Awwal as significant. Firstly, historians are of the opinion that the Holy Prophet (pbuh) was born on the 9th Rabi al-Awwal. There are two other opinions: 12th Rabi al-Awwal and 17th Rabi al-Awwal respectively. For the Shia‟s, the most popular narration is the one which states that the Holy Prophet (pbuh) was born on the 17th Rabi al-Awwal 570 AD. Whatever the case, its date does not make a big difference. Our Religious great Marja‟e had declared the week between 9th and 17th Rabi al-Awwal as Usboo‟ al-Wahda meaning “the week of unity amongst Muslims.” Muslims all over the world are urged to get together and celebrate the birth of the Holy Prophet (pbuh) for the whole week. Secondly, it is noted that the Prophet of Islam himself was seen smiling and „celebrating‟ on this day while in the presence of Imams Ali, Hassan and Hussain (a) and said, “It is on this day that Allah will destroy your enemies and the enemies of your grandfather and it is on this day when Allah will accept the actions of your Shi‟a and those who love you. This is the day when the words of Allah came true where He said (in the Qur„an): „So those are the houses fallen down because they were unjust.‟ (27:52) And this is the day when the Pharaoh (Firawn) of the time of the Ahlul Bayt was destroyed ...” Thirdly, 9th of Rabi al-Awal is also known as Eid-e-Zahra meaning the festival of Fatima al-Zahra (a), because 3 to 4 years after the tragedy of Karbala, it was on this day that joy and happiness was restored in the family of Ahlul-Bayt (a). From the tragedy of Karbala in 61 A.H. till this day, the family members of the Holy Prophet (pbuh) had continuously mourned and grieved the martyrdom of Imam al-Husayn (a). Then Mukhtar bin „Ubaydullah al-Thaqafi, together with Ibrahim bin Malik al-Ashtar and others rose to avenge the blood of Imam al-Hussain (a). They arrested every killer of Karbala and executed them. Finally, Mukhtar arrested „Umar ibn Sa‟d (commander-in-chief of Yazid‟s army at Karbala) and „Ubaydullah ibn Ziyad (governor of Yazid in Kufa). He beheaded them and sent their heads to Imam Sajjad (a) in Medina. These two heads reached the Imam (a) on 9th Rabi al-Awal and on seeing them, Imam (a) went into prostration and said, “I thank Allah who kept me alive to this day so that I could see the heads of the tyrants who killed my father.” He then instructed the members of his family to remove the clothes of mourning, adorn themselves and celebrate the day with joy and happiness. Lastly, 9th Rabi al-Awwal is the first day of the Imamate of our Living Imam, Imam Muhammad al-Mahdi (atfs) – a day of rejoicing and celebration. It is true that an Imam is an Imam from birth but every Imam assumed the official role of his Imamate after the death of the previous Imam. The reason why we celebrate, in particular, the Imamate of our Living Imam (atfs) is to perhaps remind ourselves of his presence and about our responsibilities towards him. Imam Hassan al-Askari (a) passed away on 8th Rabi al-Awwal 260 A.H. and our 12th Imam (atfs) assumed his Imamate formally at a young age of 5 years on 9th Rabi al-Awwal 260 A.H. One of the ways which we can strive to be amongst the companions of our Imam is to follow the responsibilities which rest upon us, including the recitation of Dua al-Ahd (the Pledge) every morning in which we proclaim: “O‟ Allah, truly I renew on the dawn of this day and all the days of the remainder of my life my pledge, covenant and allegiance to him, as my obligation, which I shall neither contravene, nor neglect … O‟ Allah include me among his helpers, defenders, those fulfilling his wishes and commands, his defenders, the fore-runners to carry out his intentions and those to be martyred in his presence … O‟ Allah: make him the refuge for Your oppressed servants; a helper for him who has no other helper besides You; the reviver of the commandments of Your book which have been neglected; the strengthener of the sciences in Your religion, and the traditions of Your Prophet. May Allah‟s blessing be upon him and his progeny.”

"Al-Qur'an an-natiq" means the "speaking Qur'an." This is a famous title given to the Shí'a Imams to describe their proximity to the Qur'an; they are the custodians of the Qur'anic message and its interpretation; they are the embodiment of the Qur'anic values and its ideals. This concept is based on the various sayings of the Prophet in which the Qur'an and the Ahlul Bayt are shown to never separate from one another. The famous hadíth of thaqalayn says: "I am leaving two precious things behind among you: the Book of Allah and my Ahlul Bayt. The two shall not separate from one another until they come to me at the fountain of Kawthar (on the Day of Resurrection)." In another hadíth, Umm Salama, the wife of the Prophet, quotes him as follows: "'Ali is with the Qur'an and the Qur'an is with 'Ali; they shall never separate from one another until they reach to me at the Fountain (on the day of Resurrection)." Abu Sa'íd al-Khudari reports that one day we were sitting waiting for the Prophet Muhammad (pbuh) to come out. He came to us while we saw that the strap of his shoe was broken; he gave it to 'Ali to repair. Then he said, "One of you will wage war for the interpretation (ta'wíl) of the Qur'an just as I waged war for its revelation (tanzíl)." Abu Bakr said, "Am I the one?" The Prophet said, "No." Then 'Umar said, "Am I the one?" The Prophet said, "No, but the one who is repairing the shoe." Imam 'Ali himself said, "Ask me before you lose me, for by the One who split the grain and created the soul, if you ask me as to which verse was revealed at night time or at day time, whether it is of Meccan or Medinite [era], during journey (of the Prophet) or while in Medina, whether it is abrogator or abrogated, whether it is clear or allegorical, and whether you need its interpretation or context of its revelation-I shall inform you about it." It is based on these facts supported by the Sunni sources that the Shí'as use the title "al-Qur'anu 'n-Natiq" for their Imams. As we saw above, Imam 'Ali himself claims to have the true and inner meanings of the Qur'anic verses. This claim and belief has been there from the earliest days of Shí'ism. So it is incorrect to place the beginning of this concept in the latter period by saying that "the belief that the Imams were the 'speaking (al-natiq) Qur'an,' who knew the esoteric interpretation of the Book, most probably began during al-Baqir's time."

E i dE i dE i d --- eee --- Z a h r aZ a h r aZ a h r a

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T h e C o n c e p t o f " a lT h e C o n c e p t o f " a lT h e C o n c e p t o f " a l --- Q u r ' a n a nQ u r ' a n a nQ u r ' a n a n --- N a t i qN a t i qN a t i q

Below are extracts from the book “The Great Muslim Scientist and Philosopher - Imam Ja‟far Ibn Muhammad As-Sadiq (a)” This book is a translation of “Maghze Mutafakkir Jehan Shi‟a”, the famous Persian book, which has been published four times in Tehran. The Persian book is itself a translation from a French thesis published by The Research Committee of Strasbourg, France, about the contributions made by Imam Ja‟far as-Sadiq (a) to science, philosophy, literature and irfan (Gnosticism). 'Kaukab „Ali Mirza' did the English translation from Persian Members of this research committee have done a wonderful job and deserve gratitude from all those who love the Imam. However, these learned scholars failed to find worldly sources of the Imam's knowledge and therefore indulged in wild speculations and guesswork to conclude on how a human being could know the kind of knowledge and revelations that the Imam had said during his life, 1400 years ago. Birth and Early Childhood Imam Ja‟far as-Sadiq was born in Medina on the 17 of Rabi ul-Awwal in the year of 82 Hijra. His father was the 5th Imam Muhammad Baqir (a) and his mother was Umm Farwa. It is said that Ja‟far as-Sadiq was born circumcised. Contrary to the Western belief, the Shi‟as firmly believe that Imam Ja‟far as-Sadiq had Ilm-e-Ladunni or 'God given Knowledge'. The Shi‟as believe that a man's subconscious mind is quite different from his conscious mind. It is the treasure house of knowledge of mankind and of the world. Modern science lends support to this theory. Biological studies have gradually proved that every group of cells in the human body knows whatever is knowable from the beginning of the world till today. The Shi‟as contend that when someone is chosen as a Prophet or as an Imam, the curtain which hangs between the conscious and subconscious mind, is lifted and he can make use of the knowledge which is stored in his subconscious mind. Saviour of Shia'ism When Imam Ja‟far as-Sadiq was still in his infancy some people following the example of the Christians spread the belief that the Holy Prophet, „Ali ibn Abi Talib and the Imams had two natures - the nature of man and the nature of God. They were partly human and partly divine. This belief posed a great danger to their sect. The Imam fought against this thought and saved Shi'ism from disintegration. He realised that it would create differences, split the people into factions, weaken the Shi‟a movement and finally destroy it totally. The Imam knew the history of the Christians. He knew the origin of the Orthodox and Catholic churches and the main cause of differences among Christians and their division into so many sects. In reply to those who propagated that idea, he said that all of them were human beings and had no essence or elements of God in them. But they were God's most favoured servants and were chosen by Him to lead and guide mankind. He announced that anyone who believed or confessed that they had an essence of God in them will be believing in many gods and would not remain a muwahid (monotheist). They would become a mushrik (polytheist). Another great danger threatening Islam was Monasticism which the Muslims wanted to adopt from the Christians. The Imam fought against that tendency and saved Muslims from a great catastrophe. In the first half of the 2nd century Hijri, many Muslim sects were inclined to borrow Monasticism from the Christians and introduce it in Islam. They believed that one should give up worldly life and spend his time in seclusion and prayers. The leaders of those sects had arranged some solitary places where they and their followers could go and spend their lives in prayers. Some of them said that in Islam there was nothing better than Salaat (ritual prayer), while others said that fasting was better than prayers and if someone had withdrawn from the world he should fast everyday throughout his life and think of nothing but Allah. Shi‟as also, like others, were also attracted to Monasticism. This philosophy appealed to those who did not want to work and earn their own living. At the beginning of the 2nd century Hijra Muslims were attracted not only to Monasticism, but they also wanted to follow another Christian practice which was Baptism. The Imam opposed Baptism among Muslims just as he had opposed Monasticism. He told the Muslims : “We have customs which were practised by non-Muslims before Islam, but the Prophet of Allah approved them and thus they became part of Muslim customs and traditions. Although the Holy Quran has praised and exalted Christ and him mother Mary, it is not permissible for us to follow Christian customs and traditions.” Another Christian practice, which was being followed by the Muslims, was celibacy. Considering it as a means of purification of the soul many Muslims did not marry. Addressing the Muslims, the Imam said : “ Do not follow the example of Christians. Celibacy is against the Commandments of Allah and tradition of the Holy Prophet Muhammad (pbuh) . Not only it hurts a man intellectually and spiritually, it endangers the Muslim nation as a whole. It would reduce the number of Muslims. If celibacy was useful, the Holy Prophet of Allah would not have married at all. Since our Prophet himself married, it is the duty of every Muslim to follow his example and get married so that he may save himself from intellectual and spiritual degeneration and also help increase the Muslim population.”

Revelations of Imam Ja‟far as-Sadiq (a) Imam Muhammad al-Baqir and Imam Ja‟far as-Sadiq (a) knew that the Muslim world would be flooded with books of the philosophers of Greece and Alexandria and that the Muslims would blindly accept everything they had written as the Gospel truth. Thus, many of the false and fallacious theories would catch their imagination, corrupt their minds, and keep them under total darkness for centuries, which is actually what had happened in the past. For example the theory of Ptolemy that the earth is the centre of the universe and the sun, the planet and the stars rotate around it was generally accepted by the Muslims as true. The two Imams explained to their students who were to spread their teachings among the Muslims the theories of those philosophers, pointed out their mistakes and presented their own correct theories. Similarly they taught them physics, chemistry, geography etc prior to the translation of these subjects from Indian ,Greek and Persian into Arabic. Because they were Imams (representatives of Allah on Earth) they had the knowledge of the theories of Greek philosophers and others. The momentous intellectual awakening of Muslims witnessed in the second century of the Hijra was not due to Hellenic or other foreign influences, as some Western historians have recorded. It was this result of the untiring and ceaseless efforts made by the members of the Prophet's family to bring about that golden age of knowledge. Among all the Abbasid caliphs, only al-Mamun was interested in knowledge. The rest were only interested in accumulation on wealth, worldly pleasures and satisfaction of carnal desires. A halo of glory and grandeur has been placed round the head of Harun by the historians and story tellers. He was nothing but a tyrant and a despot. The Abbasid caliph al-Mansur was well aware of the popularity of the Living Imam - Imam Ja‟far as-Sadiq (a). It is reported on the authority of Mufazzal bin Umar that al-Mansur wanted to kill the Imam. He called him many times with this intent, but when he saw him, he was filled with fear and could not carry out his vicious plan. Instead, he placed the Imam under house arrest for long periods of time. He eventually poisoned him secretly. This was the end of the Medina Academy which was founded by the Imam. To destroy the influence of the Imam in the field of Religion, al-Mansur and his successors encouraged sectarianism. Many new schools of Islamic Jurisprudence appeared in that period and were fully supported by them.

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I m a m J a f a r a SI m a m J a f a r a SI m a m J a f a r a S --- S a d i q ' s S a d i q ' s S a d i q ' s A . s A . s A . s c o n t r i b u t i o n t o t h e s c i e n c e s c o n t r i b u t i o n t o t h e s c i e n c e s c o n t r i b u t i o n t o t h e s c i e n c e s

On the other hand those who followed the teachings of the Imam were systematically persecuted by the Abbasid caliphs. However, as al-Mansur could not still find in the Muslim world anyone who could rival the Imam in physics, chemistry, astronomy, mathematics and other sciences, he spent large sums of money and imported books from different countries on scientific subjects. They were translated in to Arabic, and taught in schools and colleges. Gradually the names of Socrates, Plato, Aristotle and Ptolemy became a household name and their scientific and philosophical theories captured the imagination and dominated the thoughts of the Muslims for centuries. That scheme proved so successful that in the course of time, Muslims totally forgot about the scientific achievements of the Imam and the important discoveries made by him. As a result the world lost more than a thousand years of knowledge as the science introduced by the Imam was only discovered by common man in the 19th century onwards. And the credit of this discovery also went to the person who discovered it recently. Little does the world know that they were all made known by the Imam 14 hundred years ago. Learned scholars from Europe started studying Islamic literature from the beginning of the 17th century.

Rotation of the Earth round the Sun At the age of 11, the Imam refuted the theory that the sun, moon and the planets rotated around the earth. He said that the sun, during its course round the earth, passes through the 12 constellations in one year and remains in each constellation for 30 days, so why does it then disappear from sight during the night. It should remain visible in each constellation for 30 days. Ptolemy1 theory said that the sun has two movements. One of its movements is that it crosses the sign of the zodiac and goes round the earth in one year and the other movement is that it goes round the earth in one night and one day, as a result of which we see it rise in the east and set in the west. Aristotle was a great thinker and philosopher. His books, Arganan and Physics, are the most precious literary treasures of mankind, but his theory that the earth is stationary and the sun and stars rotate around it, delayed the progress of the science of Astronomy and kept mankind in the darkness of ignorance for 1800 years. The Imam remarked that those two movements were not compatible. When the sun had to pass through the sign of the zodiac in one year and stay in each constellation for 30 days how could it change its course and go round the earth in 24 hours? He also announced that the earth rotated around its own axis. The great scholar Poincare who lived in the 20th century made fun of this theory. When such a scholar could refuse to believe this, how could people in the 1st and 2nd century of the Hijra believe in the theory of the Imam. The rotation of the earth on its own axis could be proved by observation only. When astronauts landed on the surface of the moon, and directed their telescope towards the earth they observed that it was rotating slowly on its axis. Some people might say that it was only by guesswork that Imam Ja‟far as-Sadiq (a) said that the earth rotates on its own axis. Sometimes it happens that guesswork proves to be correct. But the question arises as to why no one else had guessed that for such a long time. This proves that he knew the laws of astro-physics which enabled him to make that discovery. If he had not known those laws, it would have been impossible for him to discover the rotation of the earth on its axis. This discovery could not have been accidental. One must know the cause to know its effect. Tragically, for reasons stated above, the real credit of discovery of the movement of the earth round the sun was given to Copernicus who was an astronomer and mathematician, in the 15th Century. The theory of the earth rotation around its own axis went to Galileo who discovered the telescope.

Theory of the Four Elements At the age of 12 he rejected the theory of Four Elements of Aristotle and proved that it is wrong. He remarked: “I wonder how a man like Aristotle could say that in the world there are only four elements - Earth, Water, Fire, and Air. The Earth is not an element. It contains many elements. Each metal, which is in the earth, is an element. For 1,000 years this theory was never refuted, and remained the corner stone of physics. Imam Ja‟far as-Sadiq proved that Water, Air, and Fire were also not elements, but a mixture of elements. This he said 1,100 years before the European scientists discovered that air was not an element and had separated its constituents. To derive the fact that Air is not an element, but a mixture of elements, was impossible to conclude in the Imam's age and time. He said that there are many elements in the air and that all of them are essential for breathing. It was only in the 18th century, which was considered the golden age of science, after Lavoisier separated oxygen from the air and demonstrated the important role it plays in breathing and combustion that they accepted that it is not an element. However, even then they were of the opinion that other elements do not play a part in breathing. In the middle of the 19th century scientists changed their views about the part played by other elements in breathing. By that time it was also proved that although oxygen purifies blood, it also burns combustible materials, which come in contact with it. If living beings breath pure oxygen for a long time, their breathing organs would be oxidised. Oxygen does not damage them because it is mixed with other gases. Therefore, they concluded that the presence of other gases which are in very minute quantities in the air is also essential for breathing. Moreover, oxygen being the heaviest of all other gases in the air would have settled at the bottom and covered the surface of the earth up to a certain depth. As a result, breathing organs of all animals would have been burnt and animal life would have become extinct. Moreover it would have cut off the supply of carbon dioxide, which plants need so badly, and made it impossible for them to grow on the surface of the earth. Presence of other gases in the air does not let oxygen settle down to the bottom and destroy animal and plant life. At last, after more than 1000 years, the theory of Ja‟far as-Sadiq (a) that presence of all gases in the air is essential for breathing was proved to be correct. He was the first person to discover that oxygen produces acidity. Time did not allow him to make known to the world further such revelations, but he was indeed proved the pioneer and leader in the scientific study of oxygen.

Origin of the Universe The Imam's another wonderful theory is about the 'Origin of the Universe'. When modern scientists read this theory they confirm that it totally agrees with the modern theory, which has not yet become a law of physics. However, it has the unique distinction that it was enunciated 12 centuries ago. The theory read as follows : “ The universe was born out of a tiny particle, which had two opposite poles. That particle produced an atom. In this way matter came into being. Then the matter diversified. This diversification was caused by the density or rarity of the atoms.” The most significant point in this theory is the description of two opposite poles. The importance of this point was realised when the presence of two opposite poles was proved by modern science. Today it is an undisputed fact in atomic science and electronics. Another of his interesting theory was that the universe is not always in one and the same condition. In one periods it expands and in another it contracts. This phenomenon was considered for centuries as inconceivable and the theory remained quite incomprehensible to the leading astronomers. After the 18th century more and more powerful telescopes were built and astronomers could see beyond our solar system. It was in 1960 that it was observed and confirmed by astronomers that distances between our galaxy and the neighbouring galaxies are increasing. These observations have provided sufficient proof that the universe is in a state of expansion. We do not know when this expansion started. The discovery of black holes has proved his other statement that the universe sometimes contracts was also proved true. Hence the Imam's theory was proved to be correct.

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The Imam also stated that everything in the universe including inanimate objects, is always in motion although we may not see it. There is nothing without motion. This theory, which was unacceptable in his time, is a scientific fact today. It is impossible to imagine, explain and describe an object in the universe, which is without motion. Motion is the essence of being. If there is no motion these is no existence. It is perpetual motion which creators life. In other words perpetual motion itself is life. If the motion stops, life would cease to exist. It is by the Will of Allah that eternal motion never stops and the life cycle continues. This eternal movement will continue till the Dooms-Day. Jaber, his pupil once asked the Imam “How does the movement of the stars keep them from falling?” The Imam replied : “Put a stone in a sling and swing it round your head. The stone will stay in the sling so long as you are rotating it. But as soon as you stop the rotation, the stone will fall down on the ground. In the same way the perpetual motion of stars keeps them from falling down.

Contribution in Literature Imam Ja‟far as-Sadiq (a) defined 'literature' as no one had ever denied during the past twelve centuries. He said : “Literature is the garment which one puts on what he says or writes so that it may appear more attractive.” He further said that it is possible that literature may have no knowledge, but there is no knowledge without literature. Every kind of knowledge contains literature, but every kind of literature does not necessarily contain knowledge. These are indeed concise and comprehensive definitions of the relationship between knowledge and literature. The Imam was indeed the pioneer to start the literary age. If he had not taken the first step and given encouragement to scientists and men of letters, there would have been no literary awakening and no Renaissance of knowledge. Composition of the Human Body : The Imam said that while all human beings were made from the earth, which was a known fact, he also said that whatever is in the earth is also in the human body, but all elements are not in the same proportion. Four elements are in very large quantity, eight elements in small quantities and eight elements in minute quantities. This theory was proved to be correct as late as the 18th century with the dissection of the human body. Results of these analysis show that the ratio of the major elements in human bodies is the same throughout the world as Imam Ja‟far as-Sadiq (a) had said. The four elements which are in large quantities in the human body are: Oxygen, Carbon, Hydrogen and Nitrogen. The eight elements which are in small quantities are : Magnesium, Sodium, Potassium, Calcium, Phosphorus, Sulphur, Iron, and Chlorine. The other eight elements which are in very minute quantities are : Molybdenum, Cobalt, Manganese, Copper, Zinc, Fluorine, Silicon and Iodine.

Discovery of Hydrogen : According to the Western world, the greatest miracle of the Imam was his revelation of the presence of oxygen in the air. The western world admit now that the Imam discovered this twelve and a half centuries ago. Imam Baqir had said about the presence of hydrogen in water and that water can be turned into fire, as hydrogen was a highly inflammable gas. The discovery of these two gases depended upon their separation from air and water. Separation of hydrogen from water was more difficult that separation of oxygen from air. Pure oxygen is available in the air, but pure hydrogen is not available anywhere. Hence hydrogen could not be obtained till sufficient power was developed and water was hydrolysed. The world amazes as to how both our Imams could reveal the presence of hydrogen in air which was a colourless, odourless and tasteless gas and does not exist freely in nature. They could not have identified this gas and found out its properties without separating it from water through the process of hydrolysis, which was impossible without a strong current of electricity. The first person who was able to separate hydrogen from water in modern times was the English scientist Henry Cavendish, who died in 1810. After many years of research he was able to hydrolyse water and obtain hydrogen gas. He was also able to confirm that hydrogen gas was highly inflammable as a result of a freakish accident that he had while doing his experiments, which resulted in his house catching fire. It was eventually Lavoisier, the French chemist, who gave the name of hydrogen to this gas. The Imams knew such secrets but revealed only to the extend that would be useful to the world, hence the secret of how hydrogen could be separated from water without the use of electricity was never made known to common man. It has been proved that this discovery by Man has not done any good to mankind. On the contrary, it has led to the production of the hydrogen bomb, which is threatening to annihilate the human race. It was better that this instrument of death, destruction and devastation was not invented and manufactured at all so that mankind would be saved from the impending catastrophe.

Theory of Light Another great contribution to science of Imam Ja‟far as-Sadiq (a) was his Theory of Light. He said that light reflected by different objects comes to us, but only a part of the rays enter our eyes. That is the reason why we do not see distant objects clearly. If all the rays of light which come from them entered our eyes, objects would appear near to us. If we make a device through which all the rays of light coming from the camels grazing at a distance of 3000 zirah (one zirah is 40 inches) entered our eyes we would see them grazing at a distance of only 60 zirah ie. All these objects would look 50 times nearer to us. This theory spread far and wide through his students and reached Europe too. It was this theory, which helped Lippershey of Flanders to make his first binoculars in 1608. Galileo made use of this binoculars and invented his telescope in 1610. If the Imam had not formulated this theory of light, binoculars and telescopes would not have been invented and made and Galileo could not have confirmed through visual observations the theories of Copernicus and Kelper that all planets including the earth rotate round the sun. When Galileo was asked why his telescope made heavenly bodies look so near that they could see the mountains of the moon, he repeated the words of Imam Ja‟far as-Sadiq and said : “This telescope collects all the rays of light coming from the heavenly bodies. When all the rays of light coming from the heavenly bodies are concentrated, the objects which are at a distance of 3,000 feet away appear to us as if they were at a distance of only 60 feet.” Before the time of the Imam, it was believed that light from our eyes falls upon different objects so that they could be seen. He was the first to have said that “ the rays of the light from different objects come to our eyes and enable us to see them. The rays of light from our eyes do not go out and fall on other objects, otherwise we would be able to see them in the darkness also.” The Imam also put forward a very interesting theory about the speed of light. He has said that light is a kind of motion which is very fast. This is in harmony to the modern theory of light. The Imam had once said during the course of his lectures that a powerful beam of light could move heavy objects. The light which Moses saw at Mount Sinai was of that kind. It could have moved the mountain if God had so desired. It can be said that by making this statement, he laid the foundation of the theory of the laser.

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Introduction and Biographical Information Shaykh Murtada bin Muhammad Amin Ansari was a descendent of the Holy Prophet's (pbuh) noble companion, Jabir bin `Abdullah Ansari. He was born on 18th Dhul Hajj (the day of `Id ul-Ghadir) 1214/1799 in Dizful, Iran. For 20 years, he studied in Iran before leaving for Iraq. After a brief stay there, he returned to Iran. In 1249/1833 he decided to visit the holy shrines of Iraq, but this journey was destined to be final, for here he started his own classes in Najaf which made him world famous. He studied under Sharif al-`Ulama' Mazandarani in Karbala, Mulla Ahmad Naraqi in Kashan and Shaykh Musa and Shaykh `Ali Kashif al-Ghita in Najaf. After the death of Shaykh Muhammad Hasan Najafi (author, Jawahir al-Kalam) in 1266/1849, Shaykh Ansari emerged as the undisputed marja` of the Shi'is. He was to become the most distinguished jurisprudent of the Shi`ite world in the nineteenth century. He died in Najaf in 1281/1864 at the age of 65 years. Shaykh Ansari's Personal Qualities Shaykh Ansari was famous for his retentive memory, speedy resolution of intellectual problems and his innovative teaching methods. Amongst these novel teaching methods was the style known as mas'ala sazi, which involved constructing hypothetical legal problems and then discussing all the possible ramifications and resolutions of the problem. His personal character was beyond reproach and he has been described as extremely pious, leading a simple lifestyle. He possessed a fair and just character. His aversion to the accumulation of wealth is demonstrated by his practice of immediately distributing bequests to the needy and the students of religion. At his death he is reported to have left only 70 qaran (GBP £ 3.00 approx) The Appointment of Shaykh Ansari At his deathbed, the sole Marja` of the time, Shaykh Muhammad Hasan Najafi, introduced Shaykh Ansari as his successor. The appointment of the 52 year old Shaykh Ansari indicated the absence of any scholar in the holy cities (`Atabat) who could match his competence, knowledge, reputation and influence. Initially, Shaykh Ansari invited his former classmate from Karbala, Mulla Sa`id Barfurushi Sa`id ul-`Ulama' (d. 1270/1854) to assume the leadership in Najaf on the grounds that he was more knowledgeable in the law. However, the latter declined, arguing that although he had indeed been more knowledgeable during their studies, he had subsequently been mostly engaged in public affairs, while Shaykh Ansari had been teaching and writing, and was therefore, more qualified for the role. Shaykh Ansari's success in establishing his pre-eminence was due to his personal qualities as well as his background. Coming from Dizful, a region with a mixed Persian-Arabic culture, he could teach in both languages and bridge the ethnic divide between the Arab and Iranian `Ulama'. His Developments in Usul-al fiqh While most Mujtahidin mastered one scholarly field, Shaykh Ansari excelled in both usul and fiqh. He introduced major developments in the principles of jurisprudence that remain current to the present day. His most important contribution was in deriving a set of principles to be used in formulating decisions in cases where there is doubt. In this regard he provided a new scope to the discourse on fiqh. He divided legal decisions into four categories: a. Certainty (qat`). This represents cases where clear decisions can be obtained from the Qur'an or reliable Traditions (ahadith). b. Valid Conjecture (zann mu`tabar). This represents cases where the probability of correctness can be created by using certain rational principles. c. Doubt (shakk). This refers to cases where there is no guidance available from the sources and nothing to indicate the probability of what is the correct answer. It is in relation to the cases that Shaykh Ansari formulated four guiding principles which he called Usul al-`amaliyya8 (practical principles). His most important work, al-Rasa'il (Fara`id al usul) is taken up explaining those. a. Erroneous Conjecture (wahm). This refers to cases where there is a probability of error; such decisions are of no legal standing. The effect of the developments instituted by Shaykh Ansari was far-reaching. Previously the Mujtahidin had confined themselves to giving rulings where there was the probability or certainty of being in accordance with the guidance of the Imams (a). However, the rules developed by Shaykh Ansari allowed them to extend their jurisdiction to any matter where there was even a possibility of being in accordance with the guidance of the Imams (a). This effectively meant that they could issue edicts on virtually any subject. Shaykh Ansari's own strict exercise of caution (ihtiyat) severely restricted this freedom, but some other Mujtahidin allowed themselves a freer hand. Differing Ideologies and the Political Backdrop to the Period of Leadership of Shaykh Ansari Towards the end of the lifetime of Shaykh Muhammad Hasan Najafi, the major concerns of the `Ulama' were the conclusion of the Usuli-Akhbari conflict, the appearance of the Shaykhi and Babi movements and contending with the Qajar and British rule. 1. The Akhbari School. Although a part of the mainstream Twelver Shi'ism from is earliest days, this school crystallised into a separate movement following the writings of Mulla Muhammad Amin Astaraabadi (d. 1033/1623). It achieved its greatest influence during the late and post-Safavid periods but was crushed by the `Usuli Mujtahidin at the end of the Qajar era. Essentially the Akhbari school accepted Qur'an and Sunna in matters of doctrine and law, while rejecting consensus (ijma` ) and intellect (`aql).The contribution of Shaykh Ansari in strengthening the `Usuli position is well recognised. 2. The Shaykhi School. Whereas the Akhbari school differed from the `Usulis principally in matters of furu`, the Shaykhi School, founded by Shaykh Ahmad ibn Zaynu'd-Din al-Ahsa'i (d. 1241/1826), differed principally in usul. There is evidence that Shaykh Najafi made attempts to marginalize their role, but there is no information about Shaykh Ansari's direct confrontation against them. 3. The Babi movement started when Sayyid `Ali Muhammad Shirazi (d. 1263/1850) took the title Bab and in time declared that the Shari`a was abrogated and brought a new religious book. Shaykh Ansari reacted by enhancing religious awareness in the smaller towns by setting up religious schools funded by Khums revenue. 4. Shaykh Ansari largely ignored both Qajar and British influences, and appeared apolitical. Although he reached an agreement in 1852 with the British consul Rawlinson on the distribution of bequest funds in Najaf, he subsequently withdrew from the distribution in 1860, when he suspected that the bequest was a British ploy to buy influence amongst the `Ulama'. (Meir Litval, Shi`i scholars of nineteenth-century Iraq, p. 71)

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After the Death of Shaykh Ansari Shaykh Ansari did not introduce a successor to his position although he was well aware of the capability of his students. He may have preferred the practice of choice (tarkhis) in selecting the marja`.(Ahmad Kazemi Moussavi, Religious Authority in Shi'ite Islam, p. 204) After his death no single figure immediately assumed his position. For a period of at least ten years, the Shi'ite leadership was divided between the more capable Mirza Hasan Shirazi (d. 1313/1895) and his seniors Mirza Habibullah Rasti (d. 1312/1894) and Sayyid Husayn Kuhkamara'i (d. 1299/1882), who was popular among the Turkish speaking Shi'is. Only after the death of Sayyid Kuhkamara'i and the withdrawal of Mirza Rashti did Mirza Hasan Shirazi emerge as the sole supreme source of emulation for a period of twenty-one years. The Lasting Impact of the Work of Shaykh Ansari Shaykh Ansari provided the groundwork for the `Ulama' to issue fatawa (edicts) on virtually any legal problem by giving a new scope to the application of legal theory, especially that of al-`usul al-`amaliyya - discussed earlier. He also introduced the notion that it was necessary for the community to follow the opinion of a Mujtahid. This idea was transformed subsequently by Tabataba-i Yazdi (d. 1337/1919) into an initial prerequisite for every Shi'i reaching the age of responsibility (taklif). Eventually, it became a commonly held view that the performance of Islamic duties (such as prayer and fasting) are void without doing the taqlid (emulation) of a marja`. This has indeed contributed to the authority of the `Ulama' not only in the juridical but also in the political sense. Conclusion Shaykh Ansari was a genius of extra ordinary calibre. In Usul and Fiqh, his originality and analytic mind enabled him to blaze a new path, a path which has been adopted and followed by all the subsequent Fuqaha. His two great works, al-Rasa'il in Usul and al-Makasib in Fiqh are an inalienable part of the curriculum in modern Hawzas. He established conclusively the dominance of the Usuli position against the neo-Akhbari Traditionism and completed the work started by Muhammad Baqir Vahid al Bihbihani (d. 1205/1791) in this regard. Amongst the Shi'i Fuqaha, the figure of Shaykh Murtada Ansari towers high. He certainly is the most famous marja` of the pre-Modern Age, and is rightly known as “Khatimul Fuqaha wal Mujtahidin” - the Seal of the Mujtahidin.(Asgharali M.M. Jaffer, Fiqh and Fuqaha, p. 39 )

Bahlool was born in Kufa and his real name is Wahab bin Amr. Haroun Rashid feared for the safety of his Khalifate and kingdom from the 7th Imam Musa Kazim (a); therefore, he tried to destroy the Imam. Haroun thought of a trick by which he could kill the Holy Imam. He put the blame of rebellion upon the Imam and demanded a judicial decree from the pious people of his time--which included Bahlool. Everyone gave the decree except Bahlool, who opposed the decision. He immediately went to the Imam and informed him of the circumstances, and asked for advice and guidance. Then and there the Imam told him to act insanely. Because of the situation, Bahlool acted insanely by the Imam's order. By doing this, he was saved from Haroun's punishment. Now, without any fear of danger, and in amusing ways, Bahlool protected himself from tyrannies. He insulted the notorious Khalifa and his courtiers just by talking. Nevertheless, people acknowledged his superior wisdom and excellence. Even today many of his stories are narrated in assemblies and teach the listeners valuable lessons. According to a more popular tradition, some of the Holy Imam's companions and special friends came to him because the Khalifa was angry with them, and asked him for advice. The Imam answered with the sole letter (jim) ; all of them understood that that was it and asked no further questions. Each person understood the Holy Imam's advice in his own different way. One person took (jim) to mean (jala watan) --exile. Another thought of (jabl) --mountain. Bahlool took it to mean (jinoon) --insanity. This is how all of the Imam's companions were saved from calamity. Before becoming insane, Bahlool lived a life of influence and power, but after obeying the Imam's order, he turned his face away from the majesty and splendor of the world. In reality, he became crazy over Allah. He dressed in rags, preferred desolate places over Haroun's palaces, lived on a bite of stale bread. He did not accept favors from or depend upon Haroun or those like him. Bahlool considered himself better than the Khalifa and his courtiers because of his way of life.

(A Poem) Those with kingly temperaments deserve respect from

the chiefs of the kingdom. This is a ragged king whose slaves are great and powerful

kings like Jamsheed and Khaqan. Today he overlooked the goodness of this world, tomorrow

he will not even give importance to Paradise. Don't look scornfully at these beggars with no shoes on their feet!

They are dearer to wisdom than eyes which shed tears from fear of Allah.

If Adam sold Paradise for two grains of wheat, then truly know that these people will not buy it for even one grain.

Bahlool was sincerely devoted to Allah; he was an intelligent and virtuous scholar. He was the master of the mind and manners; he spoke with the best of answers ready on his lips; he protected his faith and the Shariah. Bahlool became insane at the Imam's command for the love of Ahlul Bayt, and so he could enforce the rights of which they had been wronged. There was no other way for Bahlool to protect his life. For example, Haroun told his vizier, Yahya bin Khalid Barmaki, that listening to the words of Imam Jafar Sadiq's student Hisham bin Hikam --who proved Imam Musa Kazim's Imamate-- was more dangerous to him than 100,000 swords. Haroun said, “Even then it amazes me that Hisham is alive and I am in power.” Haroun planned to kill Hisham. Hisham learned of this and fled from Kufa, and hid in a friend's house, but after a short while he died.

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A L i t t l e A b o u t B a h l o o lA L i t t l e A b o u t B a h l o o lA L i t t l e A b o u t B a h l o o l

حتى يكون فيه : ال يكمم عبد اإليمان بالله ضا بقضاء خ عه وافع عه إبه عمر، قال: قال رسول للاه ، وانر مر للاه ، وانتسهيم ل ، وانتفويض انـى للاه م عهى للاه مس خصال: أنتوك، و م ، و أعطى لله ، وأبغض فـي للاه . إوه مه أحب فـي للاه بر عهى بالء للاه ، وانص ، فقد استكمم اإليمان.ى للاه ع لله

It has been narrated from Nafi' from Ibne 'Umar that the Messenger of Allah (pbuh) said, “A servant's faith in Allah will never become complete until he possesses five traits: complete reliance (al-Tawakkul) in Allah, complete dependence (al-Tafwid) on Allah (what He has decreed), complete submission (al-Taslim) to all of the commandments of Allah, complete contentment (al-Rida) upon what Allah has decreed, and complete patience (al-Sabr) for the calamities that Allah brings forth; because verily that person who loves for the sake of Allah and hates for the sake of Allah and gives (to others) for the (sake of) Allah and holds back (giving to others) for the (sake of) Allah is one whose faith is complete.” In this tradition, the Messenger of Allah (pbuh) has elucidated upon the various levels (that one must traverse) in order to achieve perfection in one's faith. Some of the scholars of Akhlaq (ethics and morality) have also more or less mentioned the same points as the stages which one must traverse on the path of Sair wa Suluk (the path of one who is trying to get spiritually closer to Allah (swt). 1. Tawakkul: The first stage is to have complete reliance in Allah (swt). In reality, the true believer must be one who says, “Since it is through the knowledge, power and mercy of Allah (swt) that I have been granted true faith («man) and knowledge, I will take Him alone as the One whom I rely upon.” 2. Tafwid: The second stage is that of complete dependence on Allah (swt). In the previous stage, it is said that the true believer is walking on the path towards Allah (swt) which he himself has chosen. However at this stage, the true believer - in reality - says to Allah (swt), “O' Allah! You know better than I do and thus, I leave everything in Your hands.” The Difference between Tawakkul and Tafwid: At the stage of Tawakkul, a person gives precedence to everything that he feels is for his own personal benefit and thus he sees all the limits and restrictions for his own benefit. However in Tafwid, the person knows that he has individual benefits at stake, however he does not see the limits - rather - he leaves them all up to Allah (swt) (to fulfill) because he has complete reliance upon Him. 3. Taslim: This stage is even higher than the previously mentioned level. At this stage, personal benefit has no meaning to the person. At the stage of Tawakkul, one's personal wishes and desires were the topic of discussion, however at the level of Taslim, a person does not even consider his own personal desires. Question: If it is truly as you say (that one who is at the level of Taslim does not even make known his personal needs and desires) then there is no meaning to Du'a and supplication, right? Answer: The meaning of Taslim is not that we do not ask our needs or desires from Allah (swt) and that we do not call upon Him. Rather, it means that if we have asked Him for something and our prayers have not been answered (in this world), then we must still submit to Him (in the apparent non-fulfillment of our supplications). 4. Rida: The stage of Rida is greater than the previously mentioned stages. It can be said that at the level of Taslim, a person still had personal wants and desires, however he has submitted his presence and gives up his wants (to Allah (swt)). However at the stage of Rida - even within a person's own soul - there is no resistance in relation to his wishes and desires - and this is the difference between Taslim and Rida. These levels mentioned form the four stages of the spiritual travel towards Allah (swt) in the hopes of attaining closeness to Him. It is very easy to explain these levels through words, however how far the distance of travel is between each one of them! Sometimes, these levels are also known as ] or complete annihilation in Allah (swt). Although it should be kept in mind that the word]فىاء في للاه has two meanings, of which the first is the known and rational interpretation which is reaching to the level of Rida. In this stage, a person]فىاء[ forgets all of his own personal wishes and desires while in the spiritual presence of the Pure Essence of his Lord and truly this is the correct meaning of the phrase ] .which is also the agreed upon meaning in the Islamic legislations and our intelligence]فىاء في للاهOf course this in no way contradicts the philosophy of Du'a (supplication) and requesting our needs from Allah (swt). Thus, the person who has reached to this final stage of perfection of his «man (true faith) - meaning the stage of Rida - is still in need of Du'a and supplicating to Allah (swt). All of these stages can be achieved and reached through patience and perseverance. Principally, patience and standing firm is the root of all forms of happiness and contentment. The fifth piece of advice from the Commander of the Faithful, 'Ali b. Abi Talib (a) in his testament was to observe patience, which in reality acts as the guarantor to being able to perform the first four pieces of advice. How many times have we seen that in order to reach these levels of perfection, a person readies himself and practices these acts for a few days - however that which is important is that one must have perseverance while treading on this path and must perpetually stay upon it. It has been said many times that any person who has reached the levels of 'Ilm (knowledge), action (upon what he has learned) and Taqwa, has done so through the patience and perseverance that he displayed while on this path. In the end of this tradition there is a statement made that love and hate, giving to others and holding back things from others, must all be done sincerely for the sake of Allah (swt) - since all of these are signs of a person who has perfect man!

T h e ( V a r i o u s ) L e v e l s o f P e r f e c t i o n i n I m a nT h e ( V a r i o u s ) L e v e l s o f P e r f e c t i o n i n I m a nT h e ( V a r i o u s ) L e v e l s o f P e r f e c t i o n i n I m a n

Page 9

Every Muslim has to struggle hard and strive for the sake of God in different ways to bring improvements to human life in general and his individual life in particular. The Quran says:

“He has created you upon the Earth and has asked you to cultivate it.” [11:61]

To be indifferent to human catastrophes or to be lazy in one‟s personal life is greatly condemned. By contrast, one who works hard to earn money to spend on his family and improve their living conditions is considered a hero in struggling for the sake of God, a mujahid. An outstanding and vital instance of this struggle (jihad) is fighting in order to defend rights and values such as liberty, freedom, justice, dignity, and the integrity of the Muslim nation (Ummah). The Quran says:

“Permission [to fight] is given to those against whom war is being wrongfully and offensively waged, and surely God is able to give them victory. Those who have been expelled from their homes unjustly, only because they said, „Our Lord is God‟…” [22:39-40]

“And why do you not fight for the sake of God and the utterly oppressed men, women, and children who are crying out, „O Lord! Rescue us from this town whose people are oppressors, and raise for us from You a protector and raise for us from You a helper‟…” [4:75]

Jihad also includes more personal cases in which one‟s family, property or reputation may be endangered, usurped or damaged. According to many hadiths, one who is killed while defending his family or land is considered the same as a soldier who is martyred at the warfront.

Jihad must continue until justice is achieved. The Quran Says:

“Fight against aggressors until oppression is stopped.” [2:193]

On a larger scale, of course, a battle has been continuously always fought from the dawn of creation of mankind, a battle between good and evil, truth and falsehood, the part of God and the party of Satan. This battle will continue until the end of time when the earth will be filled with justice and equality, under auspices of al-Mahdi (atfs).

Whether it be waged with the pen, the tongue, a weapon or any other means, jihad is an act of worship, and it must be performed with pure intention i.e. for the sake of God and for the attainment of justice. It is not permitted to fight or struggle for materialistic ends, for personal glory or for the glory of any tribe, race or nation, for occupying the land of others to become richer or more powerful. Indeed, jihad first of all starts within the self of the mujahid (the one who struggles). To make sure that one can win the external battle against evil, one has to fight first against his own heart baser desires and lusts, and must first liberate his own heart from satanic occupation in order to regain dignity and honor that God Almighty has bestowed on human beings. The Quran says:

“O soul at peace, return to your Lord, well-pleased [with Him], well pleasing [Him]. So enter among My true servants and enter into My paradise!” [89:27-30]

According to a well-known hadith, once the Prophet Muhammad (pbuh) said to a group of his Companions who had won a battle: “Well done. Welcome to the people who have completed the lesser jihad (al-jihad al-asghar) and on whom the greater jihad (al-jihad al-akbar) remains incumbent.”

Astonished, the Companions, who had defeated the enemies and had been prepared to sacrifice their lives in defence of Islam, asked: “What is the greater jihad?” The Holy Prophet (pbuh) replied: “The greater jihad is to fight against your own selves [or your souls].” Thus, to resist temptation, to prohibit one‟s own soul from wrongdoing and to purify oneself constitute is the greatest and most difficult jihad

S t r u g g l e f o r t h e s a k e o f g o d S t r u g g l e f o r t h e s a k e o f g o d S t r u g g l e f o r t h e s a k e o f g o d m o h a m m a d a l i s h o m a l im o h a m m a d a l i s h o m a l im o h a m m a d a l i s h o m a l i

Page 10

One of the many questions that I have been asked is why does Islam make hijab mandatory for women?

Islam has introduced hijab as part of the decency and modesty in interaction between members of the opposite sex. Verse 59 of chapter 33 quoted previously gives a very good reason; it says,

“This is more appropriate so that they may be known [as Muslim women] and thus not be harassed [or molested].”

Men, whether they confess it or not, are slaves of lust and desire.

• Hijab protects women from such men; it symbolizes that she has been sanctified to one man only and is off-limit to all others.

• Hijab contributes to the stability and preservation of marriage and family by eliminating the chances of extramarital affairs.

• Finally, it compels men to focus on the real personality of the woman and de-emphasizes her physical beauty. It puts the woman in control of strangers‟ reaction to her.

Commenting on the attire of women in North Africa and South East Asia, Germaine Greer, one of the pioneers of the women‟s liberation movement, wrote:

“Women who wear Cortes or huipiles or saris or jellabas or salwar kameez or any other ample garments can swell and diminish inside them without embarrassment or discomfort. Women with shawls and veils can breastfeed anywhere without calling attention to themselves, while baby is protected from dust and flies. In most non-Western societies, the dress and ornaments of women celebrate the mothering function. Ours deny it.”

Note that she also specifically mentions the salwar, kameez and jellabas that are used by Muslim women in the East.

Feminists and the Western media often portray the hijab as a symbol of oppression and slavery of women. This sexist angle of viewing the hijab reflects the influence of Western feminists who are subconsciously reacting to the Judea-Christian concept of veil –– “the symbol of woman‟s subjection to her husband”.

To look at one‟s own religious or cultural history and then to pass a judgment against another religion is, on the milder side, an intellectual miscalculation, and, on the harsher side, outright cultural imperialism! My father made an interesting observation in an article that when the Europeans penetrated the interior of Africa a century ago, they found some tribes who went about naked. They forced the tribes to wear clothes as mark of civilization. “Now those advocates of „civilization‟ are themselves discarding their clothes. One often wonders if the „primitive tribes‟ of the last century were not more civilized than the rest of the world. After all, it is rest of the world which is now imitating the ways of the so-called primitive society.” 3

I am surprised at the society which shows tolerance towards those who would like to go around topless but finds it difficult to tolerate a lady who by her own choice wants to observe hijab! According to Naheed Mustafa, a Canadian Muslim, “In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, it‟s neither. It is simply a woman‟s assertion that judgment of her physical person is to play no role whatsoever in social interaction. Wearing the hijab has given me the freedom from constant attention to my physical self. Because my appearance is not subjected to scrutiny, my beauty, or perhaps lack of it, has been removed from the realm of what can legitimately be discussed.”4

Hijab is not a symbol of oppression. Women are oppressed because of socio-economic reasons even in countries where women have never heard about hijab. On the contrary, the practice of displaying pictures of almost naked women in the commercials, billboards, and in the entertainment industry in the west is a true symbol of oppression.

Neither does the hijab prevent a woman from acquiring knowledge or from contributing to the betterment of human society. Historically women have also greatly contributed to Islam. Lady Khadijah, the first wife of the Prophet, played a significant role in the early history of Islam. A successful businesswoman in her own right, she was the first person to accept the message of Prophet Muhammad (pbuh). Her acceptance and faith were a great source of emotional support for the Prophet. She stood by her husband in the difficult days of early Islam, and spent her wealth for the promotion of the new religion.

The first Muslim person to be martyred in Muslim history was a woman by the name of Sumayya, the wife of Yasir and the mother of „Ammar. She was killed along with her husband for refusing to renounce Islam.

Lady Fatimatu ‟z-Zahra‟, the daughter of Prophet Muhammad (pbuh), was a beacon of light and a source of guidance for the women of her time. She faithfully stood by her husband, Imam „Ali, in his struggle for his right of caliphate, and strongly protested against the first violation of the right of inheritance for daughters in Islam.

One of the most important events in the early history of Islam was the event of Karbala, which was a protest led by Imam Hussain (a)against the tyranny of Yazid. In that protest, the soldiers of Yazid massacred Hussain (a) and about seventy-two of his supporters. It was Husasin‟s sister, Zaynab, who continued the social protest and was very influential in bringing about the awakening among the people to stand up against the tyranny of the rulers. Zaynab (s) greatly contributed to the factors that eventually brought about the downfall of the Umayyads.

W h y h i j a b ? W h y h i j a b ? W h y h i j a b ? S Y E D . M . r I Z V I S Y E D . M . r I Z V I S Y E D . M . r I Z V I

Page 11

When the believer becomes angry, his anger should not take him out of the truth; and when he becomes satisfied, his satisfaction should not bring him in falsehood.

- Imam Sadiq (a)

Hazrath Abu Dhar Ghaffari Mitaaya Qaysar-o-Kisra Ke Istibdaad Ko Jis Ne, Wo Kiya Tha? Zor-e-Hyder, Faqr-e-Bu Zar, Sidq-e-Salmani (Allama Iqbal) Hazrath Abu Dhar Ghaffari, well known as Abu Zar Ghaffari, was one of the closest companions of the Holy Prophet (pbuh) . His real name was Jandab ibn Junadah ibn Sakan. Hazrat Abu Dhar's Kunniya was Abu Dhar, which is because his eldest son was named Dhar (this word in Arabic means 'fragrance'). By one estimate, Abu Dhar was born in 568 AD, which means Abu Dhar was two years older than the Prophet Muhammad (pbuh) . Hazrath Abu Dhar Ghaffari belonged to the Arab tribe Ghaffar. When the news of a new prophet proclaiming a new religion reached Abu Dhar, he sent his brother to Hijaz to get reports from him about the new prophet. After getting a very encouraging report, Abu Dhar decided to meet Prophet Mu-hammad (pbuh) personally. He soon went to Makkah where he met Imam Ali Ibne Abi Talib (a) who took him to his home, fed him and made him stay there. After a thorough security check by Hazrat Hamza, Abu Dhar was made to meet the Holy Prophet (pbuh) . It is said that Abu Dhar was the first one to say "Salam" to the Prophet Muhammad (pbuh). That was long before the Islamic Salam was introduced into the early Muslim culture of Arabia. Abu Dhar was taken by the charm, the majesty and the kindness of the Prophet Muhammad (pbuh). He said his Shahada and accepted Islam, so did his brother. After this, Abu Dhar along with all other foremost Muslims had to face severe torture and oppression of the Arab tribes. is reported to be the fourth Muslim in chronological order. He had the exclusive honour to call the Prophet Muhammad (pbuh) as Ya Habibi (my dear friend), while everybody else could only address him as Ya Rasool Allah. During the years in Madina, Abu Dhar became very friendly with Imam Ali bin Abi Talib (a). The four people named Salman al-Farsi, Abu Dhar Ghaffari, Miqdad bin Aswad and Ammar Yasir were always seen in the company of Imam Ali bin Abi Talib. Abu Dhar is seen to have kept a very low profile after the passing away of the Holy Prophet (pbuh), Until caliph began misappropriating the public treasury for his own use and began distributing it lavishly on his cousins and in-laws. It was then when Abu Dhar become active again and began reacting to it. Abu Dhar openly taunted the caliph for giving away with the basic principles of Justice and Equity. The words of such a close companion of the Holy Prophet (pbuh) was a sign of danger for the caliph, so the caliph ordered social boycott for him. When this could also not work, the caliph forcefully exiled Abu Dhar from Madina. Abu Dhar was sent to Syria where the conditions were worse than Madina. Abu Dhar's voice was still unstoppable and he soon became a danger for the ruler of Syria, who complained against him to the caliph. The caliph asked to send Abu Dhar to Madina immediately. Abu Dhar was dispatched quickly without even letting him take his family with him. By the time Abu Dhar arrived in Madina (riding that camel) the flesh of both his thighs had been torn. After a series of events in Madina, when Abu Dhar confronted against the caliph again, Abu Dhar was exiled again and sent to Rabza. He stayed in Rabza until the time of his death. During the last moments of his life, his daughter said to him, "I am alone in this part of the country and I am afraid that I will not be able to protect you from the wild beasts." Abu Dhar replied: "Do not be afraid, in a few moments some believing men would arrive here, do you see someone approaching?" The daughter replied: "No, I do not see anyone com-ing." Abu Dhar said: "That means I have a few more moments to live." He repeated his question to the daughter after a while. She said: "Yes, I see some riders approaching." Hazrat Abu Dhar Ghaffari said: "Allahu Akbar, Allah and his Prophet Muhammad (pbuh) are really truthful. Turn my face towards the Qibla. When these riders arrive here, say my Salam to them. When they are done with my funeral rites, have this goat slaughtered for them and tell them that I have asked them under oath not to leave without eating a meal." With that statement, Abu Dhar breathed his last. When the riders arrived there, who were seven men and among them were Malik Ashtar and Huzayfa al-Yaman, Abu Dhar's daughter told them that her father, Abu Dhar, the companion of Prophet Muhammad (pbuh), had just died, and he is without anyone to take care of his funeral. They all wept for Abu Dhar. Then they gave him a funeral bath, enshrouded him, prayed his funeral prayer and buried him. When they were all done with that, Abu Dhar's daughter told them that before dying he had left a message for them under oath that they should not leave without having a meal. They slaughtered the goat, had a meal and then set of towards Madina taking Abu Dhar's daughter with them. May Allah on this day make us follow the example of Hazrat Abu Dhar in standing against tyranny, oppression and injustice. (Contributed by Brother Hur)

Zarr Bin Hobeish relates this story: Two travelers sat together on the way to their destination to have a meal. One had five loaves of bread. The other had three. A third traveler was passing by and at the request of the two joined in the meal. The travelers cut each of the loaf of bread in three equal parts. Each of the travelers ate eight broken pieces of the loaf. At the time of leaving the third traveler took out eight dirhams and gave to the first two men who had offered him the meal, and went away. On receiving the money the two travelers started quarrelling as to who should have how much of the money. The five-loaf-man demanded five dirhams. The three-loaf-man insisted on dividing the money in two equal parts. The dispute was brought to Imam Ali (a) (the Caliph of the time in Arabia) to be decided. Imam Ali (a) requested the three-loaf-man to accept three dirhams, because five-loaf-man has been more than fair to you. The three-loaf-man refused and said that he would take only four dirhams. At this Imam Ali (a) replied, “You can have only one dirham.” You had eight loaves between yourselves. Each loaf was broken in three parts. Therefore, you had 24 equal parts. Your three loaves made nine parts out of which you have eaten eight portions, leaving just one to the third traveler. Your friend had five loaves which divided into three made fifteen pieces. He ate eight pieces and gave seven pieces to the guest. As such the guest shared one part from your loaves and seven from those of your friend. So you should get one dirham and your friend should receive seven dirhams .

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H a z r a t A b u z a r G h a f f a r i : T r u e F o l l o w e r o f P r o p h e t H a z r a t A b u z a r G h a f f a r i : T r u e F o l l o w e r o f P r o p h e t H a z r a t A b u z a r G h a f f a r i : T r u e F o l l o w e r o f P r o p h e t P B U HP B U HP B U H

I M A M A L I ’ S M A T H E M A T I C A L B R I L L I A N C E : T H E F I V E L O A V E S O F B R E A DI M A M A L I ’ S M A T H E M A T I C A L B R I L L I A N C E : T H E F I V E L O A V E S O F B R E A DI M A M A L I ’ S M A T H E M A T I C A L B R I L L I A N C E : T H E F I V E L O A V E S O F B R E A D

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January ربيع األول

Fajr Sun-

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3 Fri 1 6:53 8:39 12:41 4:58

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5 Sun 3 6:52 8:38 12:42 5:00

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10 Fri 8 6:50 8:35 12:44 5:07 Shahadat Imam Hassan Askari (a)

11 Sat 9 6:49 8:34 12:45 5:08 Eid-e-Zehra

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ARBAEEN 1435 / 2013

“Muhammad (pbuh) is not the father of any of your men, but he is the Apostle of Allah and the

last of the Prophets.; And Allah is Ever All Aware of everything.”

Quran 33:40